Pour atteindre le bonheur, tout est query d'attitude. Sur l'avis des autres, l. a. richesse, los angeles likelihood ou l. a. mort, nous n'avons pas de prise. C'est donc aux opérations de l'âme qu'il faut accorder tous nos soins, et apprendre à jouir des choses matérielles sans nous y attacher. Désirer que les choses arrivent comme elles arrivent, voilà l. a. clef pour Epictète. En illustrant cette voie de manière concrète, il divulge avec simplicité et sagesse une manière différente de voir le monde, qui affranchit l'homme des angoisses et des préoccupations de sa . Compilé par Arrien, le Manuel est suivi de morceaux choisis parmi les Entretiens avec ce même disciple : "A ceux qui craignent l. a. pauvreté", "Contre les gens querelleurs et méchants" ou "Pour ceux qui parlent trop aisément d'eux-mêmes"...
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Extra resources for Manuel : suivi des Entretiens rassemblés par Arrien
Human and Divine Law: Man and Woman b. Ethical action. Human and Divine knowledge. Guilt and Destiny c. Legal status B. Self-alienated Spirit. Culture 1. The world of self-alienated Spirit a. Culture and its realm of actuality b. Faith and pure insight II. The Enlightenment a. The struggle of the Enlightenment with Superstition b. The truth of Enlightenment 266 267 279 29 0 294 296 297 32 I 328 329 349 III. Absolute Freedom and Terror 355 C. Spirit that is certain of itself. Morality 364 a. The moral view of the world b.
Hence the task nowadays consists not so much in purging the individual of an immediate, sensuous mode of apprehension, and making him into a substance that is an 20 PHENOMENOLOGY OF SPIRIT object of thought and that thinks, but rather injust the opposite, in freeing determinate thoughts from their fixity so as to give actuality to the universal, and impart to it spiritual life. But it is far harder to bring fixed thoughts into a fluid state than to do so with sensuous existence. The rea~on for this was given above: fixed thoughts have the 'I', the power of the negative, or pure actuality, for the substance and element of their existence, whereas sensuous determinations have only powerless, abstract immediacy, or being as such.
Moreover, when this non-conceptual, substantial knowledge professes to have sunk the idiosyncrasy of the self in essential being, and to philosophize in a true and holy manner, it hides the truth from itself: by spurning measure and definition, instead of being devoted to God, it merely gives free rein both to the contingency of the content within it, and to its own caprice. Such minds, when they give themselves up to the uncontrolled ferment of (the divine] substance, imagine that, by drawing a veil over selfconsciousness and surrendering understanding they become the beloved of God to whom He gives wisdom in sleep; and hence what they in fact receive, and bring to birth in their sleep) is nothing but dreams.